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Cover Pagethe Symbolism of Kolanut in Igbo Cosmology: a Re-Examination View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by European Scientific Journal (European Scientific Institute) European Scientific Journal September 2014 /SPECIAL/ edition Vol.2 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 COVER PAGETHE SYMBOLISM OF KOLANUT IN IGBO COSMOLOGY: A RE-EXAMINATION Chidume, Chukwudi G. Department of history and strategic studies Federal university ndufu-alike, ikwo, ebonyi state Abstract This paper considers the symbolism of kolanut according to Igbo worldview. How kolanut helps to shape the people‘s philosophical ideology especially, in relation to religion. The roles of kolanut within the Igbo socio-cultural context and the values attached to these roles will be examined. The roles of kolanut as a means of socialization, education and transmission of cultural values from the preceding to succeeding generations will come under consideration. Equally, this paper looks at the traditional rules regarding not only the uses but more essentially the mode of kolanut presentation, blessing, breaking and sharing of kolanut. How these rules and kolanut have persisted in the face of social and cultural changes which have affected the Igbo people shall be reviewed. The roles played by kolanut in Igbo religion will come under study, this is to correct some of the misconceptions by writers who are motivated by Eurocentric idealism but quite oblivious of the Igbo cultural setting and the place of kolanut in it. The onslaught of Western civilization causing the change of attitude among the young generation towards kolanut as a vital aspect of our culture tends to pose a threat to the future and survival of kolanut. Again, the study of Igbo culture as many have done, rarely gives an indepth knowledge on the concept, roles and symbolism of kolanut as one of the sacred objects like Ofo and Shrines in Igboland. Most times it is forgotten that without kolanut, shrines cannot be attended to. Many people think that the spiritual significance and sacramental symbolism are not worth exploring. They therefore refuse to try and discover the ritual ramifications, claiming that to probe into the mystery demystifies the matter. Kolanut symbolism is not mysteriously inexplicable. It is a revered symbol of social intercourse with deep social relevance. Keywords: Communion, Consecration,Igbo, Kolanut, Religion Introduction To the Igbo, the kolanut is not just the small seed, in actual fact the seed is very bitter to taste. It is merely the non-juicy unattractive, reddish or yellowish small content of the pod of a tree called osisi oji (kolanut tree). The Oji tree does not grow to a great height. The kolanut is caffeine laden and often prevents one from sleeping when chewed, yet the Igbo love and honour it. Kolanut excels more in Igboland for socio-cultural significance compared to its value than in any other ethnic group in West Africa. The predominantly Muslim Hausa and other northerners offer kolanut as a symbol of hospitality, but without elaborate ceremonies. The fact is that the rites of presentation, blessing, breaking, and distribution of kolanut in Igboland are much more solemn than we recognize. They symbolize a social and ritual bonding between the living on one hand, the living and the departed on the other. It is a ceremonial covenant of hosts and guests with benevolent ancestral spirits and deities in the presence of Ani, the Earth Deity. Chinua Achebe put it succinctly in his new book, ―The kola 547 European Scientific Journal September 2014 /SPECIAL/ edition Vol.2 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 nut was a sacred fruit and had a very distinct and distinguished role to play in Igbo life and culture‖.1 Symbolism of kolanut The kolanut content is not conceptualized ordinarily by the Igboman but much in philosophical dimension as the totality of the Igbo culture with psychological providence for him. This is deduced from the Igbo cosmology which places him higher than other animals. Kolanut, therefore plays a large part in shaping man‘s view, particularly, emphasis is placed on the number of halves of a kolanut. Naturally and culturally, the Igbo kolanut must have more than two cotyledons and when two, it is called ―oji Ifilifi‖ which must be caste away because it is a sign of bad omen.2 Number two in Igbo culture stands for something bad and it could be inferred from the pre-colonial era when twins were born and thrown into the ―ajo ofia‖ (evil forest). When a cotyledon is three, it signifies good omen and also tripot ―akwu kwa ito, ite esiri‖. Four cotyledonous kolanut is an indicative of acceptance by gods in Igboland signifying four native market days namely Oye, Afor, Nkwo, Eke showing equality and social justice. Five cotyledonous kolanut is referred to as ―oji Ikenga‖, six cotyledons is a sign of prosperity which means that prosperity of the man that prayed and broke the kolanut is guaranteed. Seven cotyledons also denote good omen and prosperity. From eight lobes are highly valuable but rarely found, they are signs of good omen, if such are seen or broken. One may then be compelled to ask, how is ontology manifested through kolanut? In many expressions, Igbo people say, ―Oji bu eze‖ kolanut is the king in the plant kingdom and therefore the first before the rest in Igbo culture. The kolanut is great not in size but in ideal of its significance to Ndigbo, Onye wetalu Oji, wetalu ndu (he who brings kolanut, brings life). With all its significance in Igbo culture, ―Oji‘ is demanded and presented in all things concerning ―omenala‖ (culture). Kolanut must be blessed, broken and eaten before any discussion or activity in Igboland can commence.3 Social dimension of the symbolism Before any kind of discussion is carried out in any Igbo gathering, there must be a formal kolanut presentation hence in an ideal social life, kolanut comes first. Kolanut presentation is a precursor at receptions, important meetings, and customary ceremonies. G.T. Basden records that Igbo welcome is not complete without the sharing of the kola nut. 1mmediately after the prolonged greetings in the traditional manner, "...the kola nut is brought forth on a dish or saucer or, what is more correct, on a wooden platter (really a small box fitted with a vocer) prepared and kept for the sole purpose of presenting kola nut.‖4Who offers or presents kolanut is determined by factors culturally discernible.5 One definite decree is that no guest presents kolanuts to his host. The idea of taking "kolanut" to a titled man is a literary interpretation because, in Igboland and indeed Nigeria, "kolanut" has come to mean anything from bribe to gift from the heart and on to police extortion. The person that offers kolanut is usually the host, the number of kolanut offered is normally from two upwards depending on the type of social gathering or forum and they are placed inside a traditional kolanut tray called ―okwa oji‖. It is not usually presented alone but with alligator pepper (zingiberacese melaguata) or flavoured and peppered peanut butter paste normally called ―ose Oji‖. In some parts of Igboland, the host puts some amount of money together with the kolanut in the kolanut tray, the money is referred to as ―ego Oji‖ (kolanut money) and is meant exclusively for the visitor/s.6 Each person must accept the plate or wooden bowl and thank the host with a brief statement, without profusely praising the host for the reception and or approving excessively the quality and quantity of offering. People must also try not to touch the kolanut. Don't pick up one and start a sermon. In some areas, you could be asked to keep the one you just touched! Simply say "Onye wetere oji wetere ndu," (He who brings 548 European Scientific Journal September 2014 /SPECIAL/ edition Vol.2 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 kolanut brings life) a popular phrase of relay messengers. Dabbling into short, inapt and or inept idiomatic phrases demands a good grasp of the host's culture, his dialect, and the particularities of rites in the area. One should rather concern oneself with making sure the plate of kolanut is properly relayed. Wrong relays, especially in agnate (umunna) settings, attract a smack on the wrist.7 Before the visitor is expected to say the objective of his mission or visit, he is expected to eat kolanut first, hence the Igbo adage ―Obia taa oji, okaa ihe obiara‖ (when a visitor eats kolanut, he says the objective of his mission). The presentation of kolanut has an important dimension that many people fail to recognize. It is a time to get acquainted with everyone present. By following a certain pertain of relaying kolanut, the people present find out who comes from where. For example, sons of women born in the kindred are given some priority over other guests; sons-in-laws and their kindred also receive special positioning.8 By establishing who hailed from where, we know who is who. Hence, whenever kolanut embarks on this "relay race," it is said that "oji agawala ijem itu agburu." (Kolanut has embarked on a journey to establish lineages). It is in the course of this journey that whole lineages are linked. The elder celebrant makes sure this reaffirmation of relationships is properly conducted. Kolanut reaffirms the concept of unity in diversity.9 It has come to a point where people of other ethnic groups sit and watch how men who are enmeshed in affluence sit down and debate one other to a standstill over a simple seed. And it marvels to see all the Mercedes Benz, Infinity, Lexus, Toyota, Roll Royce and 4x4 trucks parked outside the venue where this caffeine-laden nut rules.
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